俱舍論疏 24.23

24.23

論「言生般者至謂有餘依」，釋生般也。中般涅槃兼無餘依，生般涅槃唯有餘依。《順正理論》言生般者，「謂有一類補特伽羅，由先具造順起生業及增長故，欲界沒已受色界生，由具勤修速進道故，生已不久成阿羅漢，盡其壽量方般涅槃。約有餘依說為生般，非纔生已便般無餘，彼捨壽中無自在故。」准此論文，於生般復作如是釋，不於中般復作是釋，故知中有般涅槃者，得有餘已即般無餘。

The commentary states: "Attaining parinirvāṇa upon rebirth means … refers to [nirvāṇa] with residue," which explains attaining parinirvāṇa upon rebirth (upapadya-parinirvāyin). Attaining parinirvāṇa in the intermediate state combines with [nirvāṇa] without residue; attaining parinirvāṇa upon rebirth has only [nirvāṇa] with residue. The Nyāyānusāra states regarding attaining parinirvāṇa upon rebirth: "It refers to a class of individuals who, because of previously creating and accumulating karma conducive to arising and rebirth, take birth in the form realm after passing away from the desire realm. Because they are endowed with the path of diligent cultivation and swift progress, not long after being born they become arhats, and only after exhausting their lifespan do they attain parinirvāṇa. Speaking in terms of [nirvāṇa] with residue, it is called attaining parinirvāṇa upon rebirth; it is not that immediately upon being born they attain [nirvāṇa] without residue, because they lack mastery over relinquishing life." Following this treatise text, such an explanation is given for attaining parinirvāṇa upon rebirth, whereas this explanation is not given for attaining parinirvāṇa in the intermediate state; hence one knows that those who attain parinirvāṇa in the intermediate existence, having attained [nirvāṇa] with residue, immediately attain [nirvāṇa] without residue.